पञ्चकोशाः के?
अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आन्नदमयः च इति ॥
Before we dive into PanchaKosha (पञ्चकोशाः), we must understand the term “kosha” (कोश). Kosha translates to covering or sheath. It covers something completely without affecting what is inside. Kosha is different from what it is covering, at the same time indicating presence of something covered. The word “maya” (मय) in this context it means “modification of”. The five कोशा are as follows:
- annamaya kosha (अन्नमय कोश) – Food sheath, modification of food
- prāṇamaya kosha (प्राणमय कोश) – Vital air sheath, modification of vital air
- manomaya kosha (मनोमय कोश) – Mental sheath, modification of mind
- vijñānamaya kosha (विज्ञानमय कोश) – Intellectual sheath, modification of intellect
- ānandamaya kosha (आनन्दमय कोश) – Bliss sheath, modification of bliss
As we go deeper, (from annamaya to prāṇamaya to manomaya etc.) kosha becomes more subtle and expansive. Thus, it pervades and becomes more powerful. E.g. prāṇamaya kosha (प्राणमय कोश) is more subtle, expansive and powerful than annamaya kosha (अन्नमय कोश). In fact, prāṇamaya kosha controls annamaya kosha. Similarly, vijñānamaya kosha (विज्ञानमय कोश) controls manomaya kosha (मनोमय) कोश as it is more subtle, expansive and powerful. All kosha (separately or together) cannot cover the Self, as it is the most subtle, expansive and powerful. However, they do create perception of covering the Self, just the same as how cloud covers the Sun (in reality, the cloud is covering eyes of the viewer and not the Sun).
The Food Sheath (अन्नमय कोश)
अन्नमयः कः?
अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरुपपृथिव्यां यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ॥
Annamaya kosha (अन्नमय कोश) is the sheath that is modification of food. This sheath grows as a result of consuming food and finally merges into the earth and becomes food for someone else. It is created from tamasa guṇa (तमस गुण) of the grossified five elements (पञ्चीकृतपञ्चमहाभूत).
Annamaya kosha is not the Self, as it is seen with eyes (thus gross in form, perceptible to human sense of vision). Since it can be perceived, it is inert and constantly changing. Thus, it is mithyā (मिथ्या), as it has temporary and perceptional existence.
The Vital Air Sheath (प्राणमय कोश)
प्राणमयः कः?
प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः ॥
Prāṇamaya kosha (प्राणमय कोश) is combination of five vital airs – Prana (पञ्चप्राणा) and five sense of action (पञ्चकर्मेन्द्रिय). Detailed description of five sense of action is covered previously in the description of subtle body. Prāṇamaya kosha is created from rajasa guṇa (रजस गुण) of non-grossified five core elements (अपञ्चीकृतपञ्चमहाभूत). It represents power of action (क्रियाशक्ति) for a being (जीव) and the level of individual (व्यष्टि). For totality (समष्टि), it represents universal power – Durga (दुर्गा).
Prāṇa is the energy that is required to perform physiological functions of the body. Prāṇa are categorized in five types based on their functions. They are as follows:
- Prāṇa (प्राण) – The primary vital air that performs respiration. It resides in heart.
- apāna (अपान) – The vital air that performs elimination of waste. It resides in anus.
- vyāna (व्यान) – The vital air that performs blood circulation. It resides throughout the body.
- udāna (उदान) – The vital air that performs upward movement (burp, vomit etc.) and downward movement (of food during digestion). It resides in throat.
- samāna (समान) – The vital air that performs digestion. It resides in stomach.
Prāṇamaya kosha is not the Self as it is inert (जड) and constantly changing (fluctuating as it comes and goes as a result of breathing. It also gets agitated (gets out of balance, making one feel sick). Even, five sense of action (पञ्चकर्मेन्द्रिय) are also not the Self as described in section about the subtle body.
The Mental Sheath (मनोमय कोश)
मनोमयः कः?
मनश्च ज्ञानेन्द्रियपंचकं मिलित्वा यो भवति सः मनोमयः कोशः ॥
Manomaya kosha is combination of mind (मनसः) and five senses of perception (पञ्चज्ञानेन्द्रिय). Detailed description of five senses of perception is covered previously in section about subtle body. Manomaya kosha is created from satva guṇa (सत्व गुण) of non-grossified five core elements (अपञ्चीकृतपञ्चमहाभूत). It represents power of desire (ईच्छाशक्ति) for a being (जीव) at individual level (व्यष्टि). For totality (समष्टि), it represents Mahalakshmi (महालक्ष्मी). Mind is a seat of fluctuating thoughts (संकल्पविकल्प) and emotions. It powers all senses through its proximity and collects information about the world and its objects.
Manomaya kosha is not the Self, as it is inert (जड), and constantly changing (विकार). It also ceases to exist during deep sleep state, thus impermanent (अनित्य). It works on the reflected / borrowed light (like moon) of consciousness. Five senses of perception are also not the Self as described in section about subtle body.
The Intellectual Sheath (विज्ञानमय कोश)
विज्ञानमयः कः?
बुद्धिर्ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति सः विज्ञानमयः कोशः ॥
The Intellectual Sheath (विज्ञानमय कोश) is combination of बुद्धि and five senses of perception (पञ्चज्ञानेन्द्रिय). Detailed description of five senses of perception is covered in the section about subtle body. The Intellectual Sheath is created from satva guṇa (सत्व गुण) of non-grossified five core elements (अपञ्चीकृतपञ्चमहाभूत). It represents power of knowledge (ज्ञानशक्ति) for a being (जीव) at an individual (व्यष्टि) level. For totality (समष्टि), it represents Sarasvati (सरस्वती). Intellect is the seat of logic, rationale and decisions.
Similar to the mental sheath, the intellectual sheath is also not the Self, as it is inert (जड), and constantly changing (विकार) and cease to exist during the deep sleep state.
The Bliss Sheath (आनन्दमय कोश)
आन्नदमयः कः?
एवमेव कारणशरीरभूताविद्यास्थमलिनसत्वं प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः । एतत् कोशपञ्चकम् ॥
The bliss sheath (आनन्दमय कोश) is the subtlest and most pervasive sheath established in ignorance / causal body (कारणशरीर). In the state of deep sleep (सुषुप्ति), when mind, intellect and senses merges into ignorance, causal body is active with complete absence of thoughts, reflecting the light of consciousness, but not aware of it (thus मलिन सत्व). It only becomes aware upon waking up. Thus, experiencing the peace, bliss (आनन्द) only then. This is the modification of ānanda.
Even during other states, modification of ānanda is experienced, though in the form of a thought (वृत्ति). They are Priya – प्रिय (thought or sight of the beloved), Moda – मोद (contact of the beloved through senses) and Pramoda – प्रमोद (union with the beloved). Here “beloved” can be any person, object, situation or place etc.
The bliss sheath is not the Self, as it is nature of ignorance (अज्ञान) has modification of a thought (वृत्ति विकार).
Thus, all five sheaths can be summarized in a table below:
| # | Sheath | Consists of… | Part of… | Made of |
|---|---|---|---|---|
| 1 | Food | Physical body | Gross body | Tamas Guna of grossified five elements |
| 2 | Vital Air | Five Prana & Five sense of action | Subtle body | Rajas Guna of non-grossified five core elements |
| 3 | Mind | Mind and Five sense of perception | Subtle body | Sattva guna of non-grossified five core elements |
| 4 | Intellect | Intellect and Five sense of perception | Subtle body | Sattva guna of non-grossified five core elements |
| 5 | Bliss | Ignorance | Causal body | Reflected light of consciousness |
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च मदीया बुद्धिः मदीयं अज्ञानं इति स्वेनैव ज्ञायते ।
तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल-गृहादिकं स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नं ।
मदीयत्वेन ज्ञातमात्मा न भवति ॥
Shankaracharyaji negates all sheaths as the Self. He argues based on the logic of knower / known discrimination (ज्ञात्र – ज्ञैय विवेक). One that is “known” cannot be the “knower”. I know my body, so I am not the body. So it goes for vital air, mind, intellect and even ignorance. They are not the Self. On the similar lines, based on I / Mine discrimination (अहम् – मम विवेक), whatever is “mine” is not “me”. Body, Vital airs, mind, intellect and ignorance are mine, so they are not me.
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